Bible Romances Part 9

In this strange land of Nod, Cain "knew his wife." Who was she? Probably his own sister, but the Bible does not tell us anything about her. Their first son was called Enoch. Cain then "builded a city, and called the name of the city, after the name of his son, Enoch." But this is directly opposed to the curse "a fugitive and a vagabond shalt thou be in the earth."

Delitzsch notices this, and, as usual, seeks to explain it away. Cain, he says, "in this way set himself against the divine curse, in order to feel it inwardly so much the more, as outwardly he seems to have overcome it." To which we reply--first, that there is no evidence that Cain felt the curse "more inwardly" after he built the city; and, secondly, the idea of a man successfully setting himself against an omnipotent curse is a trifle too absurd for credence or criticism.

Now Adam and Eve, when Cain fled after the murder of Abel, were left childless, or at least without a son. But it was necessary that they should have another, in order that G.o.d's chosen people, the Jews, might be derived from a purer stock than Cain's. Accordingly we read that Adam, in his hundred and thirtieth year, "begat a son in his own likeness, after his image, and called his name Seth." Why was not Cain begotten in the same way? Had he been so, the cradle of the world might not have been defiled with the blood of fratricide. Seth being "the image" of Adam, and Adam "the image" of G.o.d, Seth and the Almighty were of course very much alike. He was pious, and from him were descended the pious patriarchs, including Noah, from whom was descended Abraham the founder of the Jewish race. G.o.d's chosen people came of a good stock, although they turned out such a bad lot.

From Seth to Noah there are ten Patriarchs before the Flood. This is clearly mythological. The Hindus believed in _ten_ great saints, the offspring of Manu, and in _ten_ different personifications of Vishnu.

The Egyptians had _ten_ mighty heroes, the Chaldeans _ten_ kings before the Flood, the a.s.syrians _ten_ kings from Ham to Ninyas, and as many from j.a.phet to Aram; and Plato enumerates _ten_ sons of Neptune, as the rulers of his imaginary Island of Atlantis, submerged by the Deluge.

Cain's descendants were of course drowned by the Flood, but they did a great deal more for the world than the descendants of pious Seth, who seems to have done little else than trust in G.o.d. The Cainites laid the basis of civilisation. One of them Jabal, founded _cattle-keeping_; his brother, Jubal, invented _musical instruments_; and their half-brother Tubal-cain first practised _smithery_. Seth's descendants had nothing but piety. Even their morals were no better than those of the Cainites; for at the Flood only eight of them were found worthy of preservations, and they were a poor lot. Noah got beastly drunk after the waters subsided, and one of his three sons brought a curse on all his offspring. What then must we think of the rest?

Tuch excellently explains the mythological significance of the story of Cain and Abel and Seth. "There lies," he says, "in this myth the perfectly correct reminiscence, that in the East _ancient_ nations lived, under whom in very early times culture and civilisation extended, but at the same time the a.s.sertion, that these could not prejudice the renown of the Western-Asiatics, since the prerogatives, which their descent from the first-born would secure to them, were done away through G.o.d's Curse, which lighted on their ancestor, Cain. Thus the East is cut off from the following history, and the thread fastened on, which carries us on in Genesis, right across through the nations, to the only chosen people of Israel." The entire history of the world before the Flood is dismissed in five chapters, and that from the Flood to Abraham in two more. After that the mighty antique civilisations are never noticed except so far as they affect the history of the Jews. The ages of the Patriarchs also dwindle down from nine centuries in the beginning to almost the normal longevity in the semi-historical period. Could anything more conclusively prove the mythical character of the narrative?

One of the Patriarchs descended from Seth, namely Enoch, which singularly enough is also the name of Cain's eldest son, never died. We read that "he was not, for G.o.d took him." It is about time that the Lord took the whole lot out of his Word, and gave us a little ancient _history_ instead. We want a _revised_ Bible in the fullest sense of the word. The old book needs to be completely rewritten. How thankful we should all be if the Lord inspired _another_ "Moses" to rectify the errors and supplement the deficiencies of the first, and to give us scientific truth instead of fanciful myths about the early history of our race! But the Lord never inspires anybody to do a useful piece of work, and our Darwins will therefore have to go on with their slow and laborious task of making out a history of mankind from the mult.i.tudinous and scattered traces that still survive the decay of time.

LOT'S WIFE.

BIBLE ROMANCES.--12.

By G. W. FOOTE.

Lot and his family were a queer lot. Their history is one of the strangest in the whole Bible. They dwelt amongst a people whose debauchery has become a by-word, and in a city which has given a name to the vilest of unnatural crimes. Lot, his wife, and their two unmarried daughters, were the only persons preserved from the terrible fate which Jehovah, in one of his periodic fits of anger, inflicted upon the famous Cities of the Plain. They witnessed a signal instance of his ancient method of dealing with his disobedient children. In the New Testament, G.o.d promises the wicked and the unbelievers everlasting fire after they are dead; in the Old Testament, he drowns them or burns them up in this world. Lot and his family saw the destruction of Sodom and Gomorrah by "brimstone and fire from the Lord out of heaven"; and they, four persons in all, just half the number that survived the Flood a few centuries before, were the only ones that escaped. G.o.d specially spared them. Yet Lot's wife was turned into a pillar of salt for looking back as she fled from the doomed city, and the old man himself soon after got drunk and committed incest with his daughters. From this crime sprang Moab and Ammon, the founders of two nations who became for many centuries the most implacable enemies of G.o.d's chosen people.

Why did the Lord spare these four persons? Why did he not profit by the lesson of the Flood? The eight persons rescued from drowning in that great catastrophe were infected with original sin, and the consequence was that the world peopled from their stock was a great deal worse than the ante-diluvian world. It would clearly have been better to destroy all and start absolutely afresh. The eight rescued persons were apparently just as bad as those who were drowned. So with the four persons spared at the destruction of Sodom. The people of that city could hardly have been much worse than Lot and his children. The Lord appears to have been as stupid in his mercy as he was brutal in his wrath.

Lot was Abraham's nephew, and evidently came of a bad stock. The uncle's evil career will be sketched in our series of "Bible Heroes." For the present we content ourselves with the remark that no good could reasonably be expected from such a family. Lot's father was Haran, a son of Terah, and brother to Abraham.

He "died before his father Terah in the land of his nativity, in Ur of the Chaldees." A city was called by his name in the land of Canaan, and Terah and the family dwelt there after they left Ur, until the patriarch died and Abraham was called out from his kindred to found a new house.

The "father of the faithful" took his orphaned nephew with him. Lot accompanied his uncle on the journey to Egypt, where Abraham pa.s.sed his wife off as his sister, and showed his natural bent by lying right and left.

Soon afterwards we learn that Abraham and Lot had grown very rich, the former "in cattle, in silver, and in gold," and the latter in "flocks, and herds, and tents." Indeed "their substance was so great that they could not dwell together, and there was strife between the herdmen of Abram's cattle and the herd-men of Lot's cattle." Whereupon Abraham said "Don't let us quarrel within the family, but let us part. You can go where you like. If you go to the right I'll go to the left, and if you go to the left I'll go to the right" It was necessary to separate Lot from the fortunes of Abraham, in order that G.o.d's dealings with the latter might be uninterrupted and his family kept distinct; and so the Hebrew chronicler very naturally separates them here, in a manner which reflects great credit on Abraham, and exhibits him in a most amiable light.

Cunning Lot took full advantage of the offer. He "lifted up his eyes, and beheld all the plain of Jordan, that it was well watered everywhere, even as the garden of the Lord." So they parted, and Lot "pitched his tent towards Sodom," whose inhabitants, says our naive story, "were wicked and sinners before the Lord exceedingly." Commentators explain that Lot's approach to such a detestable sink of iniquity indicated the native corruption of his heart, or at least a sad lack of horror at the sins which made the place stink in the nostrils of G.o.d.

In the next chapter we find Lot living in Sodom, although we are not told when he moved there. Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaorner king of Elam, and Tidal "king of nations," made war with Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the "king of Bera, which is Zoar."

A great battle was fought in the vale of Siddim, which is alleged to be now covered by the Dead Sea. The four kings were victorious over the five. The kings of Sodom and Gomorrah fled, and the victors spoiled their cities, taking with them many captives, among whom was "Lot, Abram's brother's son." How Abraham went out with a handful of men, defeated the triumphant forces of the allied kings, and rescued his nephew, is a pretty little story which we reserve for our life of that patriarch. All the other captives were rescued also, and Lot, returning with his friends, continued to dwell in Sodom as before.

We hear no more of him for a considerable time. During the interval Abraham has a child by Hagar. Ishmael, with the rest of the patriarch's household, is circ.u.mcised. And finally the Lord visits Abraham again to tell him that, notwithstanding their advanced ages, he and Sarah shall yet have a son. What happened during the interview properly belongs to the life of Abraham, but we shall here consider so much of it as relates to the fortunes of Lot.

The Lord complained that the sin of Sodom and Gomorrah was "very grievous," and said that the great cry of it had reached him in heaven.

Being much concerned about their "goings on," he had resolved to drop down and see for himself if they were realty as bad as he suspected.

"If not," said he, "I will know." In the Old Testament, G.o.d, who knows everything, is always seeking information.

Abraham surmised that the Lord meant to play the devil with the Sodomites, and he was anxious about Lot who dwelt with them. So he began a parley. "Now, my Lord," said Abraham, "you surely don't mean to destroy indiscriminately; you, the judge of all the earth, must act on the square. Suppose there are fifty righteous men in Sodom, won't you, just for their sake, spare the place?" Knowing that there were nothing like fifty righteous men in Sodom, the Lord promptly acceded to Abraham's-request; so promptly indeed that Abraham smelt a rat, and determined to drive a closer bargain. So he asked the Lord to knock off five. "Very well," was the reply, "if I find forty-five righteous men I'll spare the city." Abraham was still suspicious. He knew that Jehovah loved a bit of destruction, and was not easily moved when he had once made up his mind to indulge himself. So he returned to the charge. "I beg pardon," said he, "for troubling you so, but do you mind knocking off another ten, and making thirty of it?" "Not at all," answered the Lord, "we'll say thirty." Abraham felt there-was something wrong. This amiable readiness to oblige thoroughly perplexed him. If the Lord had haggled over the thirty, he would have known that there was about that number of righteous men in the place; but in the actual condition of affairs, he felt that he had considerably overshot the mark. The-game was very dangerous, but he decided to renew it. "My Lord," he began, "I'm a dreadful bore, but I'm not quite satisfied with our contract and should like to re-open it. I don't wish to be importunate, but will you knock off another ten?" "With all my heart," replied the Lord, "we'll say twenty." Still dissatisfied, Abraham resolved on a final effort. "My good Lord," said he, "this is really the last time of asking. I promise to bother you no more. Will you knock off another ten?" "All right," was the reply, "anything to oblige. Well say ten altogether. If there are so many righteous men in Sodom I'll spare it. Good afternoon, Abraham, good afternoon." And the Lord was off. Abraham ruefully watched the retreating figure, perfectly a.s.sured that the Lord had got the best of the bargain, and that he himself had been duped, worsted, and befooled.

G.o.d did not go to Sodom himself, but sent two angels to inspect it. They reached its gate in the evening, and found Lot sitting there. In eastern towns the places before the gate are the appointed localities for meetings; and in ancient times they were used for still more extensive purposes. There the judge p.r.o.nounced his decisions, and even kings held there occasionally their courts of justice; there buying and selling went on; the people a.s.sembled there to see each other and hear the news; and almost all public affairs were transacted there, from religious worship to the smallest details of civil life. It is not surprising, therefore, that Lot should be sitting in the gate when the two strangers arrived at the city. Some commentators have even conjectured that he went out to meet them; but others object that this is contradictory to the narrative, which does not exhibit Lot as recognising the angels, and that it implies "too ideal a notion of its virtue." Some have supposed that Lot had attained to the dignity of a judge, and that he was sitting to act in that capacity on this occasion; but later circ.u.mstances refute this supposition; for, in the quarrel which ensued, the people of Sodom reproached him as "a stranger" who set himself up as a judge of their conduct.

Lot advanced to the strangers, greeted them with a profound bow, addressed them as "my lords," and asked them to stay over night at his house, where he would wash their feet, give them something to eat, and find them a bed. They declined his frank hospitality, and said they meant to pa.s.s the night in the streets. Kalisch observes, as though he knew all about their motives, that "it was their intention to try his character, and to give him an opportunity of showing whether his generosity was merely a momentary emotion, or had become a settled feature in his character." He also dismisses the idea that they wished to remain in the streets in order to study "the moral state of the Sodomites," as they required no such knowledge, for "they were not only the angels of G.o.d, but G.o.d himself acted in them." But Kalisch should bear in mind that G.o.d told Abraham he was going on purpose to "see whether they have done altogether according to the cry of it"; and that, as the angels could not know more than G.o.d, it was after all necessary that they should make inquiries. Lot, however, "pressed upon them greatly," and at last they entered his house. He then "made them a _feast_" which seems to have consisted of nothing but unleavened bread.

Perhaps the angels, who had dined heavily with Abraham on veal, b.u.t.ter, and milk, were afraid of bad dreams, and only wanted a light supper before going to roost.

They were not, however, destined to enjoy a good night's sleep. Before they "lay down," the men of Sodom "compa.s.sed the house round, both old and young, all the people from every quarter." And they called unto Lot, and said unto him, "Where are the men which came in unto thee this night? Bring them out unto us, that we may know them."

We are reluctant to criticise this dirty story, but duty compels us.

G.o.d's Word is full of disgusting narratives, and if we scrupled to examine them we should have to leave the book alone. We have no love of filth, and if the Bible were not held up as a divine work we should never condescend to notice its beastly tales of fornication, adultery, sodomy, and incest.

Why did _all_ the men of Sodom, both old and young, flock to Lot's house? Is it likely that _every_ male in the city, past the age of p.u.b.erty, should burn with unnatural l.u.s.t at one and the same time? Did they suppose that _all_ of them could abuse the two strangers? The story is as silly as it is nasty.

For a parallel to Lot's answer to the demand of his neighbors we must go to the nineteenth chapter of _Judges_, where the men of Gibeah clamor for the Levite as the men of Sodom clamor for the two angels, and where his host offers them instead his own daughter as well as the Levite's concubine. A woman's honor was a very trivial thing to G.o.d's chosen people. In itself it counted as next to nothing. The man's right of possession gave it all its importance and worth.

Lot went out and shut the door after him. Then he rebuked his neighbors for desiring to do "so wickedly," and immediately made them an offer which he seems to have thought perfectly fair and square. "Behold, now,"

he said, "I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof." The laws of hospitality are sacred, and Lot did well to maintain them; but he had no right to sacrifice to them a still more sacred law. Instead of strenuously opposing the committal of one crime, he proposes another as heinous.

The Sodomites scorned his offer. They had a _penchant_ for a different pleasure. Ravishing virgins was not in their line. So they reviled Lot for setting himself up as a judge amongst them, called him "fellow,"

threatened to deal worse with him than with the strangers, and actually pressed so sore upon him that they "came near to break the door."

Then the strangers manifested their power. They "put forth their hand, and pulled Lot into the house to them, and shut too the door. And they smote the men that were at the door of the house with blindness, both small and great; so that they wearied themselves to find the door."

However blind they were surely they might have found the door by feeling for it. Kalisch makes this episode more reasonable by subst.i.tuting "blind confusion" for "blindness."

The angels continued to act promptly. They informed Lot that they intended to destroy the place because of its sin, and told him to gather all his family together and leave at once. Lot spoke to his "sons-in-law, which married his daughters," but they appear to have thought him daft. Early in the morning "the angels hastened Lot" who still lingered. They laid hold of his hand, his wife's, and his two unmarried daughters', led them outside the city, and said, "Escape now for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountains lest thou be consumed." Lot did not relish this prospect of a hard climb. He therefore asked the angels to let him flee unto the city of Zoar, because it was near and "a little one." That is what the servant girl said to her mistress when she produced an illegitimate child, "please 'm its only a very little one." She thought that a small illegitimate baby wasn't as bad as a big illegitimate baby, and Lot thought that a little wicked city wasn't as bad as a big wicked city.

Lot's request was granted, and he was told to look sharp. He made good speed, and reached Zoar when "the sun was risen."

"Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven; and he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground." It is a mistake to suppose that brimstone and fire are characteristic of h.e.l.l, for the Lord evidently keeps a large stock of those commodities in heaven. Nor must it be supposed that Lot was spared because he was righteous. He was spared because the Lord "was merciful unto him." His virtues, Kalisch remarks, were not sufficient for his salvation, which he owed to "the piety of Abraham." Abraham may have had "piety" enough to save a Lot, but he had scarcely "virtue" enough to save a mouse.

Kalisch says that "about the situation of Zoar there remains little doubt." He identifies it with "the considerable ruins found in Wady Kerek, on the eastern side of the Dead Sea." But he has no such a.s.surance as to the situation of Sodom. He deprecates De Saulcy's a.s.sumption, that Sodom is traceable in the heap of stones found near the Salt Mountain, Udsum; and adds--"We may hope rather than expect, that authentic ruins of the four destroyed towns will ever be discovered.

Biblical historians and prophets already speak of them as localities utterly and tracelessly swept away; and the remark of Josephus, that 'shadows' of them still existed in his time, is vague and doubtful."

In the South of Palestine there is an extraordinary lake of mysterious origin. It is about thirty-nine miles long, and from eight to twelve miles broad. It is fed by the river Jordan, and drained by the evaporation of a fierce and terrible sun. Its water is clear and inodorous, but nauseous like a solution of alum; it causes painful itching and even ulceration on the lips and if brought near a wound, or any diseased part, produces a most excruciating sensation. It contains muriatic and sulphuric acid, and one-fourth of its weight is salt. No fishes live in it; and according to tradition, which however is not true, birds that happen to fly over its surface die. Near it is said to grow the Apple of Sodom, beautiful in appearance, but containing only ashes. This lake is appropriately called the Dead Sea.

The natives say that at low water they glimpse fragments of buildings and pillars rising out of the bottom of the lake. But this is only a fancy. Yet beneath the waters of the Dead Sea are thought to lie the Cities of the Plain. The northern part of the lake is very deep, the southern part very shallow. The bottom consists of two separate plains, one elevated, the other depressed. The latter is by some held to be the original bottom of the lake, and the former to have been caused by the destruction of Sodom and Gomorrah. But this also is only a fancy. The bitumen, which is found in such large quant.i.ties in and near the lake, is a symptom and remnant of the volcanic nature of the region. Several lines of earthquake are traced from it in a north-eastern direction; and it is conjectured that the three lakes, Merom, Tiberias, and Asphalt.i.tes, together with the river Jordan, are the remaining traces of the huge gulf once filled by the Dead Sea before the land was lifted by a geological catastrophe. Volcanic action has caused all the remarkable phenomena of the district, which were of immemorial antiquity thousands of years ago; and the story of the Cities of the Plain is only one of the legends which ancient peoples a.s.sociated with every striking aspect of nature.

Let us recur to Lot. His sons, his married daughters, and their husbands, perished in the deluge of brimstone and fire. He and his two unmarried daughters fled to Zoar as fast as their legs could carry them. But his wife was less fortunate. She ran behind Lot, and with the natural curiosity of her s.e.x she looked back on the doomed city. For this violation of the angels' orders she was turned into "a pillar of salt." Some commentators try to blink this unpleasant fact by artful translations; such as "she fell into a salt-brook," or "she was covered with a salt crust," or she was "_like_ a pillar of salt." Josephus pretended to have seen this old woman of salt, but others have been less lucky, although many travellers and pilgrims have searched for it as for a sacred relic. But let us not despair. Lot's wife may yet be discovered and exhibited in the British Museum.

What became of Lot and his daughters? Fearing to dwell in Zoar, they left it and "dwelt in a cave." The damsels, who had heard their father offer them to the promiscuous embrace of a l.u.s.tful crowd, could not be expected to be very scrupulous in their conduct. They were alone, without husbands to make them mothers, and to be childless was a calamity and a reproach; so they put their heads together and devised a nasty scheme. Two nights successively they made their father blind drunk, and got him to commit incest with them. This is very beastly and very absurd. Lot was _old_; he was so drunk that he knew nothing of what happened; yet he got two virgins with child! The porter in "Macbeth"

would have laughed at such a ridiculous story.

These improper females were by no means ashamed of their action; on the contrary, they boast of their b.a.s.t.a.r.ds; and the historian does not utter a word in condemnation of their crime.

Lot was the father of his own grandchildren; his daughters were the mothers of their own brothers; and his other children were destroyed by heavenly brimstone and fire. Were they not, as we said at the outset, a queer lot? But the queerest lot was Lot's wife. Whatever may be said of the rest of the family, no one can say that she was not worth her salt, for the Lord thought she was worth enough to make a pillar. Let us hope that the old lady will some day be (un)covered, and that her pillar of salt may yet, to the confusion of sceptics, stand as a veritable pillar in the house of G.o.d, and there defy the attacks of all the infidel Samsons, world without end. Amen.